Thera 1.32: Suppiya
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(32):Suppiya Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =32. Suppiya= He in this Buddha-age was reborn, in consequence of his actions,1 in a despised class, as one of a clan of watchmen in a cemetery at Sāvatthī. Converted by the preaching of the Thera Sopāka2 his friend, he entered the Monk’s order and attained to the highest, declaring this in his saying(gatha) while he yet was striving for arahantship: ---- 32 Ajaraɱ jiramānena tappamānena nibbutiɱ|| Nimmisaɱ paramaɱ santiɱ yogakkhemaɱ anuttaran' ti.|| || ---- 37 32 O would that I who hourly waste, might change3 For that which never decays - who ever burn, Might change for that peaceful bliss-even for the Peace That passs all, Safety beyond compare!.4 ---- 1 Through pride and conceit when a bhikkhu(monk) in the Order of Kassapa Buddha. Apparently not the detractor of Dialogues, i. 1. 2 Cf. XXXIII., CCXXVII. 3 The Commentary reads nimiyaɱ, and paraphrases by parivatteyyaɱ cetāpeyyaɱ (cf. Vin., iii. 219), and concludes: 'Just as men, exchanging any goods for which they care not, are greatly taken by what they get, even so this Monk, caring not for body or life (jīvitaɱ), strove after Nibbāna till he won.' 'Peaceful bliss' is nibbuta, on which, and on the last clause, see Sisters, p. 19, n. 4, and p. 13, n. 2, and p. 14, n. 2, respectively. This is one of the very few sayings(gatha) which resemble our own anthologies in having a burden of the quest not yet won. 4 Ultimate, perfect (anuttaro). ---- 1.4-232 Commentarey on the stanza of =Suppiya Thera= The stanza starting with Ajaraṃ jāramānena constitutes that of the venerable Thera Suppiya. What is the origin? It is said that he was reborn in a family home, at the time of the Blessed One Padumuttara, renounced the world, became a hermit, and was living in a forest region, where and when he saw the Blessed One, he became pious-minded and offered Him fruits, big and small; likewise he did to the crowd of clergy (bhikkhuSaṅgha). On account of that act of merit, he wandered about his rounds of repeated rebirths among divine and human beings, and was reborn in the family of a warrior-prince (khattiya) at the time of the self-awakened Buddha Kassapa. In due course, on having attained the age of intelligence, due to his connection (sannissaya) with good friends, he gained remorse, became a monk in the dispensation and came to be much learned. Maddened by his birth and intoxicated by his learning he lived exalting himself and reviling others. As an effect of that act of his, he was reborn in the family of a cemetry caretaker in a despised form (paribhūtarūpa) at Sāvatthi, when this Buddha arose. His name was Suppiya. Then on having attained the age of intelligence, he approached the Thera Sopāka who was his associate, listened to the dhamma in his presence, properly gained remorse, became a monk fulfilled the righteously proper practice (paṭipatti) and uttered a stanza starting with “Ajaraṃ jiramānena.” 32. There, ajaraṃ free from old age; he said with reference to (sandhāya) nibbāna. Indeed that being unborn (ajata) there is no old age here; alternatively, when this is achieved that old age does not exist for this individual; thus,it is known as absence of old age from the point of view of the cause of being old. Jīramānena means by becoming old; with the attainment of old age moment after moment. Tappamānena means by being well-burnt; by being burnt by eleven kinds of such fire as the fire of lust (rāga), etc. Nibbutiṃ means nibbāna which has the nature of (sabhāva) having become extinguished from being burnt similar to what has been stated. Nimiyaṃ commotes would set going and making barter (cetāpeyyaṃ). Paramaṃ santiṃ means the most excellent tranquility because of the nature (dhammatā) of cooling down of the all-round heat (pariḷāha) of special actions (abhisaṅkhāra) of total (anavasesa) depravity (kilesa). Yogakkhemaṃ means the state of not being pursued by th efour bonds (yoga). Anuttaraṃ means the non-existence of any body superior to oneself. This, indeed, is the brief meaning here.-- With becoming old because of being overwhelmed by old age moment after moment, likewise having gone with being burnt by such sort of fire as lust (rāga), etc.; with one’s own danger (saupaddava) due to the natural condition of not being calm (upasanta) in every manner, also because of impermanence, distress (dukkha), lack of essence (sāra) in this wise, it is free from old age (ajaraṃ) because of being opposite to that (tappaṭipakkha): it has become the most excellent tranquility (upasama), not oppressed (upadduta) by anybody there is bartering (nimiyaṃ) and set going of unsurpassed (anuttaraṃ) nibbāna saying thus:– “Great, indeed, is my gain; great growth (udaya) has reached my hands (hatthagato).” Just as indeed human-beings in handling (parivattentā) any kind of treasure (bhaṇḍa) without their paying attention becomes bountiful (sambahumānā) with its being collected (gayhamānena), in the same manner, this Thera, dwelling with his mind directed towards nibbāna (pahitatto), in order to make manifest his having no regard for his own body as well as for his own life but that his mind (atta) has been properly posed (paṭipesita) towards nibbāna, said thus:– “Perfect peace has been made in exchange (nimiyaṃ), security from bonds (yoga) is unsurpassed (anuttara);” indulging himself (paribrūhayanto) in that self-same proper practice (paṭipatti), devotedly developing (ussukkāpeti) clear insight (vipassanā) he attained Arahantship. Hence, it has been stated in the Apadāna:– “A brahmin, I was proficient in knowledge (mantapāragū) known by the name of Varuṇa; having discarded ny ten sons I, at that time penetrated into the forest. Having made a well-built hermitage, a well-apportioned (suvibhattaṃ) and joyful to the heart (manoramaṃ) and having made a leaf-hut, I lived in the forest. That world-wise (likavidū) Padumuttara, the proper recipient of sacred sacrifi- cial offerings (āhuti) being desirous of uplifting me, came to my hermitage. There became bountifully brillient light all over the dense forest. At that time the forest was shinning bright because of the power of Buddha. On havig seen that miracle, of such most excellent Buddha as that, I got hold of a leaf-container (pattapuṭa) and made my reverential fruit offering. Having approached the self-awakened Buddha, I offered along with the basket (khāri). Out of compassion for me Buddha spoke this word. Having got hold of the load of basket (khāri) you should come along behind me; when the clergy of monks enjoys (your fruits) there will be your merit. Having got hold of that container, I offered it to the clergy of monks. Having had my mind pleased over there, I sprang up in the Tudita heaven. There I experienced constant bliss well connected with my act of merit with divine dancing, singing and playing of music. As and when I became either a divine being or a human being, there was no decrease in my prosperity, this is the fruitful result of my fruit offering. After having offered fruit to Buddha, I exercised sovereignty over such a sphere as the four islands along with their oceans and their mountains. As many as there were flocks of birds which should fly in the sky, they also abided by my desire (vassa); this is the fruitful result of my fruit offering. As many as there were ogres (yakkha), powerful beings (bhūta) and demons (rakkhasā), heavenly guardians (kumbhaṇḍa) and garuḍa birds also, approached me all around to attend upon me (pāricariya). Tortoises, dogs (soṇā), bees (madhukārā), both biting-flies (ḍaṃsā) and mosquitoes (makasā); they also abided by my desire (vasa); this is the fruitful result of fruit offering. Brids known as good-winged (supaṇṇa), winged-creature of great vigour; they also approached me for refuge; this is the fruitful result of fruit offering. Such elephants (nāga) as are long- living, possessed of powers and of great repute; they also abided by my desire; this is the fruitful re- sult of my fruit offering. Lions, tigers and panthers (dīpi), bears (accha) wolves (koka), hyenas (taracchaka); they also abided by my desire; this is the fruitful result of my fruit-offering. Star of healing (osadhi), grass- dwellers (taṇavāsī) and those who live in the sky; all of them approach me as refuge; this is the fruitful result of my fruit offering. I live being pervaded (by the dhamma) which is extremely difficult to see supremely subtle, profound and well elucidated; this is the fruitful result of fruit offering. I live free from cankers (anāsava) after having been permeated by the eight forms of enancipation (vimokkha); I am a mature (nipaka) burner of depravity (ātāpī) also; this is the fruitful result of (my) fruit-offering. I am one of those sons of Buddha, who have become established in the fruition of the right paths, whose faults (dosa) had become exhausted and who are of great repute. This is the fruitful result of fruit offering. Having reached the perfection of higher knowledge (abhiññā),having been urged by the bright basis (sukkamūla) and having all round known (pariññāya) all the cankers (āsava) I live free from cankers (āsava). I am one of those sons of Buddha, who possessed threefold knowledge (tevijjā), had attained magical powers (iddhi), have been of great repute, and who have well-gained (samāpannā) divine ear. It was a hundred thousand aeons (kappa) ago that I offered fruits; I do not remember any evil existence (duggati); this is the fruitful result of (my) fruit-offering. My depravity had been burnt. … Buddha’s instruction had been carried out. Having, however, attained Arahantship, even, he recited that self-same stanza by way of making manifest (his) Arahantship (aññā). The Commentary on the stanza of the Thera Suppiya is complete. ----